Linguistic reclamation is a cultural process of removing hatefulness from a term that is used negatively and oppressively by a dominant culture (out-group) against a specific, less powerful group (in-group). In the article “A Queer Revolution: Reconceptualizing the Debate Over Linguistic Reclamation,” the author, Robin Brontsema explores the reclamation of the word “queer” and other related “hateful speech intended to disable its target” from three different perspectives that are based on three identifiable goals: “neutralization” of the word, its “value reversal,” and “stigma exploitation” (46, 52). According to the first perspective, the “pejoration” or hate is “inseparable” from the detestable word, which implies that reclaiming the word …show more content…
The supporters of the second perspective, on the other hand, believe that “pejoration” is separable from the spiteful word, and thus, reclamation of that word is supported (Brontsema 51). Finally, the third perspective believers, stressing that hate is inseparable from the word, support its reclamation because they believe that “a revolutionary call” that starkly obligates the out-group to accept the in-group for what it stands for can help in reversing the negativity of the word (Brontsema 52, 53). The topic of reclamation is more complex than one thinks because words that carry hate are dangerous to play with. As Jeane Kirkpatrick, the 16th US ambassador and an ardent anticommunist, once said, “Words can destroy. What we call each other ultimately becomes what we think of each other, and it matters” …show more content…
Instead of reclaiming “queer,” one must nullify or completely get rid of it because “the hate, the pain, the violence is locked in that word forever” (Brontsema 49). The opponents of the reclamation of “queer,” or any related word for that matter, according to Brontsema, are “those who have directly suffered” from the unforgettable abuse caused by the use of “queer” in an offensive context by the out-group – heterosexuals (Brontsema 49). The older generation homosexuals who have lived through the 1960s and experienced the obnoxiousness of “queer” feel miserable when someone uses that word around them because the emotional history attached to the word reminds them of their related hate-filled memories that can convince them that they are mentally ill in the eyes of the society. Recognizing the society’s hate, some homosexuals may begin to hate themselves, which is a psychological disorder known as “Self Hate Syndrome (SHS)” (articles.mibba.com). “Queer” is and “will always be” used as a “weapon” by the heterosexual authority to give grounds to the “bounds of legitimacy” that they determine on their own (Brontsema 49). The heterosexual society creates a stereotypical image of a “queer,” and labels those as “queers” who show symptoms of having similar qualities that the image depicts. The homophobes, who use the word with mean intentions, generate fear within the
Life for most homosexuals during the first half of the Twentieth century was one of hiding, being ever so careful to not give away their true feelings and predilections. Although the 1920s saw a brief moment of openness in American society, that was quickly destroyed with the progress of the Cold War, and by default, that of McCarthyism. The homosexuals of the 50s “felt the heavy weight of medical prejudice, police harassment and church condemnation … [and] were not able to challenge these authorities.” They were constantly battered, both physically and emotionally, by the society that surrounded them. The very mention or rumor of one’s homosexuality could lead to the loss of their family, their livelihood and, in some cases, their lives. Geanne Harwood, interviewed on an National Public Radio Broadcast commemorating the twentieth anniversary of the Stonewall Riots, said that “being gay before Stonewall was a very difficult proposition … we felt that in order to survive we had to try to look and act as rugged and as manly as possibly to get by in a society that was really very much against us.” The age of communist threats, and of Joseph McCarthy’s insistence that homosexuals were treacherous, gave credence to the feeling of most society members that homosexuality was a perversion, and that one inflicted was one to not be trusted.
In Vicki L. Eaklor’s Queer America, the experiences of lesbians, gay men, bisexuals, and transgender people in the years since the 1970s gay liberation movement are described as a time of transformation and growth. The antigay movement, threatened, now more than ever, created numerous challenges and obstacles that are still prevalent today. Many of the important changes made associated with the movement were introduced through queer and queer allied individuals and groups involved in politics. Small victories such as the revision of the anti discrimination statement to include “sexual orientation”, new propositions regarding the Equal Rights Amendment and legalized abortion, were met in turn with growing animosity and resistance from individuals and groups opposed to liberal and
In the modern society, millions of people realize that several offensive words with insulting taboo meanings heavily disturb their daily lives and break some special groups of people’s respect to push them to feel like outsiders of the whole society. As a result, more and more people join some underway movements to eliminate the use of these offensive words in people’s everyday speech and writing. However, these offensive words themselves are not the culprit, the bad meanings people attach are the problems and some other functions of the words are useful in the society. Christopher M. Fairman the author of “ Saying It Is Hurtful, Banning It Is Worse” also argues that although
Language is a powerful tool. The artful manipulation of language has sparked countless revolutions and has continuously fueled social progression over the course of human history. In Carmen Vàzquez’s “Appearances,” Vàzquez argues that homophobia is a serious concern in society. She rallies for all people, regardless of sexual orientation, to challenge society’s unyielding gender roles and homophobia. Through the art of persuasion, Carmen Vàzquez blended careful diction, emotional stories, and persuasive structure to aggressively address the problem of homophobia both coherently and effectively.
They mention the transition of “the closet,” as being a place in which people could not see you, to becoming a metaphor over the last two decades of the twentieth century used for queers who face a lack of sexual identity. Shneer and Aviv bring together two conflicting ideas of the American view of queerness: the ideas of the past, and the present. They state as queerness became more visible, people finally had the choice of living multiple lives, or integrating one’s lives and spaces (Shneer and Aviv 2006: 245). They highlight another change in the past twenty years as the clash between being queer and studying queerness (Shneer and Aviv 2006: 246-7). They argue that the active and visible contests over power among American queers show that queers now occupy an important place in our culture. They expand on the fact that queerness, real, and performed, is everywhere (Shneer and Aviv 2006: 248). This source shows the transformation in American culture of the acceptance of queerness. It makes an extremely critical resource by providing evidence of the changes in culture throughout the last two decades. Having the information that queerness is becoming more accepted in culture links to a higher percentage of LGBTQ youths becoming comfortable with their sexual identity. However, compared to the other sources, this
homosexual liberation. Some have demonstrated their anger and concerns about prejudice against homosexuals in both riots and artistic forms. Therefore, these people seek to prove to the heterosexual world that homosexual ‘deviancy’ was a myth.
He is both the hind with the person he is tormenting, and the tiger that kills it. Still, people on this day a century later struggle with this problem. While some are blissfully ignorant of their actions and consequences, some lay awake in torment every night as their Bigot’s actions follow them around like a cloud. An effort will be made, now and again, to control their Bigot; to let it out only when it is needed in the presence of unpleasant personas.
Discrimination has always been prominent in mainstream society. Judgments are quickly formed based on one’s race, class, or gender. The idea that an individual’s self-worth is measured by their ethnicity or sexual preference has impacted the lives of many Americans. During the early colonial period, a social hierarchy was established with white landowners at the top and African-American slaves at the bottom. As equality movements have transpired, victims of discrimination have varied. In the late 1980’s when Paris is Burning was filmed, gay rights were still controversial in society. The lack of acceptance in conventional society created hardships in the lives of transgender women and gay men.
Homosexuality has existed since the beginning of recorded human history and yet, attitudes towards gay and lesbian individuals vary extensively. Some societies tolerate them; others openly welcome and encourage them; and most blatantly condemn them (Bates, 46). Throughout our country’s history, homosexuals have been misunderstood and discriminated against, leading many to acquire an irrational fear of gays and lesbians. Known as homophobia, this fear has prompted heterosexual individuals with a feeling a superiority and authority when using the word “homosexual” interchangeably with the words pervert, faggot, sodomite, and so on. Homophobes typically perceive homosexuality as a threat to society. Nonetheless, the Gay Rights Movement has achieved impressive progress since 1973 when the American Psychological Association (APA) eradi...
the beginning the text has an exciting tone since the authors describe the overwhelming emotions of individuals as well as the celebrations that took place after the law allowing same sex marriage was approved. By starting the article in this manner the writers are trying to provoke feelings of excitement from their readers in order to make them think that this event is a positive aspect of our society. Also, by mentioning the gay movement’s multiple efforts over the past “forty-two years to ensure the marital as well as civil rights of homosexuals” (Virtanen, Hill, and Zraick 1), the writers motivate their audience to be sympathetic towards these individuals. Moreover, the authors try to make people become more suppo...
Martin Luther King Jr. declared, “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that” ( citation ) . Many people feel as Mr. King did, that love can fight hate, and ultimately love is the answer, the fixer, to this figurative darkness. The word’s love and hate express a strong and perhaps intense feeling for something or someone. However, these intense emotions are commonly used in opposition of each other. It is crucial, though, to note that these powerful emotions can easily cross lines and become blurred. Evidence of this claim is supported by Rempel and Burris’ “...Integrative Theory of Love and Hate,” which outlines what it means to love and what it means to hate, and how humans
The film Pride recollects a true story that happened in London during the 19th century. The story unravels the LGSM group, Lesbians and Gays Support the Miners, that collects money to help the miners on strikes. Just like the film’s title, Pride, it tells the story of homosexual people coming out of their shells to embrace and be proud of their real identities and their achievements. The article, Celebration and Suppression, written by Mary Bernstein (1997) who argues that the meaning of “identity” has been obscured by its casual interpretation (p. 537). Bernstein (1997) discusses identity from three different aspects: identity for empowerment, identity as a goal, and identity as strategy (p. 537). The film supports the use of identity as a
The LGBTQIA community has faced strong opposition from groups falling outside this minority for years, primarily conservative and religious groups. This phenomenon is not particular to the United States, but spans hundreds of countries across the world. Religious leaders in varying religions not only oppose the act of marriage, but often times oppose the actual act of homosexual behavior. Often religious oppositionist will cite religious text, like the Bible as a means of opposing the LGBTQIA lifestyle. One of the most blatant oppositions to homosexual b...
“The unprecedented growth of the gay community in recent history has transformed our culture and consciousness, creating radically new possibilities for people to ‘come out’ and live more openly as homosexuals”(Herdt 2). Before the 1969 Stonewall riot in New York, homosexuality was a taboo subject. Research concerning homosexuality emphasized the etiology, treatment, and psychological adjustment of homosexuals. Times have changed since 1969. Homosexuals have gained great attention in arts, entertainment, media, and politics. Yesterday’s research on homosexuality has expanded to include trying to understand the different experiences and situations of homosexuals (Ben-Ari 89-90).
When one hears the words “LGBT” and “Homosexuality” it often conjures up a mental picture of people fighting for their rights, which were unjustly taken away or even the social emergence of gay culture in the world in the 1980s and the discovery of AIDS. However, many people do not know that the history of LGBT people stretches as far back in humanity’s history, and continues in this day and age. Nevertheless, the LGBT community today faces much discrimination and adversity. Many think the problem lies within society itself, and often enough that may be the case. Society holds preconceptions and prejudice of the LGBT community, though not always due to actual hatred of the LGBT community, but rather through lack of knowledge and poor media portrayal.